四分律刪繁補闕行事鈔 2.115

2.115

The thirteenth rule: an intractable disposition, resisting the saṃgha, and violating admonition. Incurred through five conditions: first, oneself being unable to abandon evil and being on the verge of committing an offense; second, good bhikṣus offering exhortation and admonition in accordance with the Dharma; third, not accepting the incoming admonition, and despising others out of self-conceit; fourth, the saṃgha admonishing in accordance with the Dharma; and fifth, completion of the three motions. This person relies on abbreviated teachings, saying, 'One should only watch one's own body, and not look at others' faults'; the Buddha ordered that he be admonished. The Sarvāstivāda-vinaya-vibhāṣā asks: 'As stated in the sūtra, "Only observe the actions of your own body, and carefully inspect what is wholesome and unwholesome"; does the present precept text, where they mutually instruct each other, not contradict this?' Answer: 'The Buddha formulated the precepts according to circumstances; the words seem opposed, but their purposes align and do not contradict each other. There are six distinctions: First, if the other person harbors love or hatred, and speaking out in admonition causes harm, he says, "Only observe the actions of your own body"; if it is done with a mind of compassion and brings benefit, he says, "Converse and admonish one another." Second, if someone is dull-witted and lacks wisdom, speaking is useless and one stops; if he is sharp and intelligent, speaking brings benefit and one admonishes. Third, if someone has heard and seen little, speaking provides no remedy and one stops; if he is broadly learned and experienced, and it brings broad benefit, one admonishes. Fourth, if it is for the sake of material gain and renown, one desists; if it benefits and pacifies sentient beings and illuminates the Buddhadharma, one admonishes. Fifth, if it is for dwelling happily in the present phenomena, wanting only to restrain oneself, one stops; if one wishes to benefit through conversion and bring everyone to harmony with oneself, then they mutually admonish one another. Sixth, if it is for a novice home-leaver who still yearns for his wife and children, he says, "Only observe the actions of your own body"; if one has long been steeped in the Buddhadharma and has the strength to guide others, he commands them to mutually instruct one another, and so on.' Among non-offenses in the Vinaya: if upon the initial admonition he renounces it; if it is not in accordance with the Dharma and Vinaya; if when reprimanded and admonished by a foolish person he says to him, 'Your upādhyāya and ācārya also acted thus; you should study, inquire, and recite the sūtras further'—if the matter is truly so, or if it was spoken by mistake, none of this constitutes an offense.